Whiteness, got privilege?

In “My class didn’t trump my race: Using Oppression to Face Privilege”, we are provided with multiple examples of Robin DiAngelo’s realization of her white privilege in America. Although she grew up poor, she was poor and White, which was essentially “better” than being poor and Black. She discovered this at a young age, stating, “I was acutely aware that I was poor, that I was dirty, that I was not normal, and that there was something ‘wrong’ with me. But I also knew that I was not Black.”  (53) She later goes on to say, “White people know on some level that being White in this society is ‘better’ than being a person of color, and this, along with the very real doors Whiteness opens, serves to mediate the oppression experienced in those other social locations.” (54) At a young age her grandmother taught her not to touch anything that was touched by Blacks, that even though she herself was poor, dirty, and hungry, there were still others out there who had it worse and were classified as “dirtier” simply because of their race. DiAngelo continued, “A racial Other was formed in my consciousness, an Other through whom I became clean.” (53)  Oh, the irony.

When DiAngelo became a “diversity trainer” for state employees, she realized how unprepared she was for the job.  “It was unnerving to be in a room composed exclusively of White employees and hear them bitterly complain that because of Affirmative Action, White people could no longer get jobs.” (53)  Many Whites felt and still are threatened by acts like Affirmative Action, in fear of losing their power and privilege, striving to protect their place in the racial hierarchy. I, too, have overheard or had conversations with Whites who state such things, typically from the older generations but that attitude is still prevalent amongst some younger people today. For example, the talent development program at URI has been a topic of discussion amongst some of my peers and friends. As soon as the program is mentioned, some people quickly resort to defining who qualifies as a “disadvantaged student” and begin making their own definitions or debates regarding what that might be (social class, financial, racial). This reflects what DiAngelo spoke of regarding Whites protecting their role, by stating how such programs are “unfair” and a “shortcut” to the same education.  

I have also encountered many (mainly Whites) who act as though they are color-blind.  “The freedom to remain oblivious to that fact, with no sense that this obliviousness has any consequences of importance, is White privilege (racism)”. (55)  This article pointed out that this is the very definition of White privilege. Whites with the color-blind attitude tend to use this as a way to put an end to racism or include, when in reality they are negating all of the cultural values, norms, and experiences of people of color. Although one person may ignore color, in the end, society will not.

A final quote from this reading that stayed with me was, “But racism is infused in every part of our society, our beings, and our perspectives. It is reinforced in everyday in countless and often subliminal ways.” (56) This quote reminded me of the video about how a grocery store cashier treated two sisters differently based on their race (appearance). She speaks of her White sister-in-law coming to her defense in the grocery line. Joy says, “What would have happened had the black woman said this is unfair why are you doing this to me? Would it have had the same impact? But Kathleen knew she walked through the world differently than I did She used her white privilege to educate and make right a situation that was wrong. That’s what you can do every single day.” (Joy DeGruey)

In “Smartness and Property: A Critical Exploration of Intersections Between Whiteness and Disabled Studies”, Zeus Leonardo and Alicia Broderick present the many facets of Whiteness and Smartness.  Similarly to last week’s readings by Anyon and Goldstein, they point out that “the privileged group is provided with honor, investment, and capital, whereas the marginalized segment is dishonored and dispossessed.” (2208)  The classification and separation is clear from the beginning, and one cannot exist without the other. They also mention the “hidden curriculum of Whiteness [and how it] saturates everyday school life…” (2214) which ties in ever so perfectly with Anyon’s study of the hidden curriculum based on work and social class.

Something that struck me about the reading was the ever changing Whiteness group membership rules. “Whiteness may revoke a group’s membership when it is deemed necessary, such as the increasingly anxious relation that Arabs have with Whiteness post 9/11.” (2209) As we discussed in class, who gets to decide who is White? Who isn’t White? Who decides who gets to be “in” and who is excluded? It was interesting to read about Whiteness and the definitions it takes on.  

In this reading, I learned about and focused on Whiteness as an ideology. I realized I had never really focused on it as such, and I understand it so much more now.  The video posted above shows another example of how “The more frequently Whites act against racism, the more they increase the chances that Whiteness may disappear. When Whites fight against racism, they are not just dismantling racist relations; they are arguably abolishing Whiteness, whose existence depends on racial stratification.” (2213)

The divisions are clear, and the fight to keep that divide remains. Even in subtle ways or habitual ways, separation is fought for regularly.  I had never really examined these topics so closely, but the more we read and analyze them, the deeper understanding I have of the privilege I have endured my entire life. I am grateful for the opportunity to read, educate myself, and better understand these important and sensitive aspects of life.  

https://thenubiannews.com/2015/09/the-solution-to-white-supremacy-was-created-by-the-white-supremacists/